The Epistles of St. Ignatius

V. THE EPISTLE TO THE PHILADELPHIANS.

[Philadelphia, a city of Lydia, lay upon the great road which
connected Northern Phrygia and Galatia with Sardis and touched the
AEgaean at
Smyrna. It does not appear to have attained any great importance, but from the
number of its temples and festivals it received the name of 'little Athens.'
This shows that it was a stronghold of the ancient religion. The first
mention
of the Christian Church there is in Rev. iii. 7-13. It probably dates from the
stay of St. Paul at Ephesus (see Acts xix.). Already in Rev. iii. 9 the mention
of the Jews occupies an important place, and there are traces of Judaistic
error. But the Church as a whole receives high commendation (Rev. iii. 8, 10).
In after days the city won great renown for its long resistance to the Turks,
but it finally capitulated in 1390 A.D. The present city, Ala-Shehr, contains a
considerable Christian population under a resident Greek bishop.
Ignatius had
passed through Philadelphia (cc. 1, 6, 7) and Smyrna on his way to Troas.
Accordingly, whereas in writing to the Ephesians, Trallians, and
Magnesians, he
warns them generally against heresy, without directly charging them with it, in
the present epistle he is dealing with the dangers actually existing in a
Church with which he is personally acquainted.
The heresy which he attacks is
plainly Judaistic (cc. 6, 8, 9), of a strongly developed character. The false
teachers had organized themselves apparently into a schism (cc. 3, 7). The
traces of Docetism are only incidental (see inscr. and cc. 3, 8). They are not
sufficient to justify the view that the heresy was current at Philadelphia (see
Add. Note I). Nor is it necessary with Harnack (Expositor, March 1886, and
Chronologie, pp. 389 n., 393 n.) to see in cc. 8, 9 traces of a third tendency.
The passages most naturally refer to the Judaistic teachers. See notes.
This
epistle was one of the three epistles written from Troas. Ignatius had been
joined at that place by two friends, who had followed his route and had stayed
at Philadelphia. There they had been welcomed by the Church as a whole, but had
in some way been slighted, probably by the heretical party, who also
appear to
have brought false charges against Ignatius (see cc. 6, 11). These incidents
called forth the present letter.]

IGNATIUS, who is also Theophorus, to the
Church of God the Father and Jesus Christ which is at

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Philadelphia in Asia,[1] to her who has received mercy and is
established in godly concord and rejoices in the passion[2] of our Lord and in
His resurrection without wavering, being fully persuaded in all mercy; her I
salute in the blood of Jesus Christ; seeing that it is eternal and enduring
joy, especially if they be at one with the bishop and with the presbyters who
are with him, and with the deacons appointed according to the mind[3] of Jesus
Christ; whom of His own will He established, confirming them by His Holy
Spirit.

I. For I perceived that this bishop of yours did not owe to himself or
to the agency of men [4] his ministry, which pertains to the common good, nor
does he hold it with vain glory, but in the love of God the Father and the Lord
Jesus Christ. For I have been amazed at his forbearance; who by his silence
effects more than those who speak. For he is tuned in harmony[5] with the
commandments as a lyre with its strings. Therefore my soul blesses his godly
purpose, perceiving that it is virtuous and perfect, even his unruffled and
quiet spirit, since he lives in all godly forbearance.[6]

II. As children
therefore of truth flee division and false doctrines, and where the shepherd is
there follow as

[1] i. e. in the Roman province of Asia. According to local
divisions Philadelphia was in Lydia.
[2] Ignatius is continually dwelling on the
Passion of Christ. It is possible that here, as Lightfoot suggests, his
language is influenced by the remembrance of the Docetic denial of the Passion.
[3] The appointment of these deacons by the Church and its officers had been
confirmed by the gift of the Holy Spirit, conveying to them the sanction of
Christ Himself
[4] An echo of Gal. i. 1.
[5] The metaphor here is confused and
difficult. Unless the text is corrupt, and we read in the last part of the
sentence, 'as the strings with the lyre,' we must attribute the expression to
the extreme haste of composition, which this epistle exhibits also in other
parts.
[6] The words may also mean, 'in all forbearance inspired by a living
God.'

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sheep. For there are many wolves[1] who by
specious professions lead captive with fatal pleasures the runners in God's
course;[2] but while you continue in unity these shall have no place.

III.
Abstain from evil herbs,[3] whose husbandman [4] is not Jesus Christ, because they
are not the planting of the Father.[5] I say not this because I found division
among you but rather sifting.[6] For as many as are of God and Jesus Christ,
these are with the bishop. And as many as repent and enter the unity of the
Church, they also shall belong to God, that they may be living according to
Jesus Christ. Be not deceived, my brethren. If any one follow a man that causes
schism, he does not inherit God's kingdom. If any man walks in strange
opinions, he has no part in the passion.

IV. Therefore give heed to keep one
Eucharist.[7] For there is one flesh [8] of our Lord Jesus Christ, and one cup unto
union with His blood. There is one altar,[9] as

[1] This recalls Matt. vii. 15. Cf.
John x. 12. Acts xx. 29.
[2] The favourite Pauline metaphor. Cf. Gal. v. 7, 1 Cor. ix. sq. [3] Cf. Trall. 6. [4] Cf. John xv.
1, 1 Cor. iii. 9. [5]
Cf. Matt. xv. 13, and
see Trall. 11. [6] The Philadelphians had separated themselves from these heretics.
Hence Ignatius will not use the word 'division,' which might imply censure,
but uses instead, 'sifting,' literally 'filtering.' Cf. Rom. inscr.
[7] Cf. Smyrn.8. With the exception of the reference in the Doctrine of the Twelve
Apostles, c. 9, these passages of Ignatius are the earliest certain instances
of the name 'Eucharist' applied to the Holy Communion. In Clement of Rome, c.
41, however, the verb ευχαριστειν, 'to give thanks,' is used of the public
service of the Church, and probably refers to the Eucharist. [8] Cf.
1 Cor. x.
16, 17, which probably suggested this language.
[9] θυσιαστηριον. See
Magn. 7 (note). As we have seen, in that passage the word means probably 'the
court of the altar,' a sense which it plainly bears in Eph. 5 and Trall. 7. The
idea was suggested by the arrangements of the Jewish tabernacle and temple.
This may be the sense in Rev. xi. 1, as it is in Clement of Rome, c. 41. The
common idea underlying all these passages is 'a place of sacrifice,' or 'a
sanctuary.' In the present passage the 'sanctuary'

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there is one bishop, together with the presbytery and deacons,
my fellow-servants; that whatsoever you do, you may do according unto God.

V.
My brethren, my soul is wholly poured out in love for you. And because I
rejoice exceedingly, I put you on your guard, yet not I, but Jesus Christ,
whose prisoner I am: and therefore I fear the more, since I am not yet
perfected. But your prayer unto God shall perfect me, that I may attain unto
that lot,[1] in which I have obtained mercy, because I took refuge in the Gospel
as the flesh [2] of Jesus, and the Apostles[3] as the presbytery of the

is the
Christian assembly gathered round the Eucharist, and forming the counterpart of
the congregation of Israel. There is no certain and undisputed instance of the
use of the word 'altar' to denote the Holy Table before Irenaeus (iv. 18. 6).
'The idea of the whole transaction of the Supper as a sacrifice is plainly
found in the Didache (c. 14), in Ignatius, and, above all, in Justin (l. 65
f.).' —Harnack {Hist. of Dogma, Eng. tr. I. 209). The passage from the
Didache
(or Doctrine of the Twelve Apostles) urges that the celebration of the
Eucharist should begin with a confession of sin, 'that our sacrifice may be
pure.' Alike in the Didache and in Justin Martyr we find the prophecy
Malachi
i. 11 quoted and applied to the Eucharist. Similarly Clement of Rome (cc. 40-44)
compares the bishops and deacons with the Priests and Levites of the Old
Testament, and mentions as the chief duty of the former 'to offer the gifts.'
In addition to the prayers and thanksgivings (Smyrn. 6, Eph. 13, cf. Didache
9), the alms (cf. Polyc. Phil. 4), and oblations of bread and wine (cf.
Clement, cited supra), which were regarded as sacrifices, the association of
these with the commemoration of Christ's sacrifice and 'the gift of God' in
the Sacrament (Smyrn. 7, cf. Eph. 20), constituted the Christian sacrifice or
thankoffering (Eucharist). See Justin, Trypho 41, and Irenaeus, iv. 17. 5.
[1] That is, martyrdom. Cf. Trall. 12.
[2] Cf. Trall. 8, note. The outward
manifestations of Christ in His Incarnation is the substance of the Gospel.
Zahn suggests the further thought that after the Ascension the preaching of the
Gospel took the place of the earthly manifestation of the Lord.
[3] The 'Gospel'
and the 'Apostles' plainly refer to the authorities on which Ignatius bases
his faith. Some have seen in the words an allusion to two distinct collections
of writings, i. e. our four Gospels and the collection of the Apostolic
epistles. From the fact that Polycarp in his one short epistle quotes nine out
of the thirteen

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Church. And the prophets
morever we love,[1] because they too looked forward to the Gospel in their
preaching, and hoped in Him and waited for Him; in Whom also they believed and
were saved[2] in the unity of Jesus Christ, for they were worthy of our love and
admiration, being holy men, testified of by Jesus Christ and enrolled together
in the Gospel of our common hope.

VI. If any man in his interpretation[3] set
forth Judaism unto you, hear him not. For it is better to hear Christianity
from one who is circumcised than to hear Judaism from an uncircumcised
man.[4]
But if both speak not of Jesus Christ, I reckon them to be tombstones and
graves of the dead,[5] whereon are inscribed merely names of men. Flee therefore
the malicious arts and snares of the prince of this world,[6] lest being worn out
by his suggestions you grow weak in love. But meet together, all of you, with
an

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epistles of St. Paul we may conclude that he possessed a collection of these
epistles. In the time of Justin (circa 150 A.D.) we learn that gospels were
read at the Sunday Eucharist. We should be assuming, however, too much in
saying that in the time of Ignatius the collection of the four gospels had
acquired a fixed authority side by side with that of the old Testament
prophets, and distinct from the Apostolic epistles. The words are probably a
more general expression for the Gospel as publicly taught and set forth in the
writings, whether gospels or epistles, of the Apostles.
[1] Probably Ignatius has
in mind the Judaizers who set up the authority of the Old Testament books and
priesthood (cf. c. 9) against the Gospel. He may be replying to some charge
laid against the teaching of the Church as disparaging the Old Testament. For
his treatment of the prophets cf. Magn. 8 (notes).
[2] Cf. Magn. 9 (notes).
[3]
That is, the interpretation of the Old Testament and especially the prophets.
The allusion is to the interpretations of the Judaizers.
[4] The uncircumcised
man is a Gentile Christian who has a tendency to Judaistic practices. Among
such practices circumcision was evidently at this time not included. This
corresponds with what we know of the later developments of Ebionism.
[5] Cf.
Matt, xxiii. 27. Harnack sees in the following words a reference to Rev. iii.
12.
[6] Cf. Eph. 17 (note).

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undivided heart. I
thank my God that I have a good conscience in regard to you, and no man can
boast that either in secret or openly I have been burdensome to any one
[1] in
things great or small. Yea, and for all among whom I have spoken I pray that my
words may not prove to be a witness against them.

VII. For even if after the
flesh some wished to lead me astray, yet the Spirit is not deceived since it is
from God. For it knoweth whence it cometh and whither it goeth,[2] and it
convicts the things which are in secret. I cried aloud, when I was among
you,[3]
I spake with a loud voice, with the voice of God, 'Give heed unto the bishop
and the presbytery and deacons.' But they suspected[4] that I said this because I
knew beforehand the division caused by some;[5] yet He is my witness, Whose
prisoner I am, that I learned it not from human flesh. But it was the
Spirit[6]
Who kept preaching in these words: 'Do nothing without the bishop. Keep your
flesh as a shrine of God. Love union. Flee divisions. Become followers of Jesus
Christ as He also was of the Father.'

[1] Cf. 2 Cor. xi. 9, xii. 16, 1
Thess. ii.
6. Probably Ignatius is meeting some charge made against himself in reference
to his conduct while at Philadelphia. The charge may refer to overbearing
conduct. How he came to know of such charges is explained in c. 11.
[2] In
addition to John iii. 8, there are parallels to the expression 'knoweth not
whence . . . goeth' in John viii. 14, ix. 29, xii. 35, 1 John ii. 11, and
other
passages. On the affinities of thought and language between the Epistles of
Ignatius and the Fourth Gospel see Introd. p. 29.
[3] On the route of Ignatius,
see Introd. § 3.
[4] The text is in some confusion. Lightfoot's reading has been
adopted.
[5] The Judaistic party had plainly organized themselves into a schism.
Cf. c. 3.
[6] Ignatius here speaks of himself as the recipient of a spiritual
revelation. The gift of prophecy had not yet died out. Similarly Polycarp is
called 'an apostolic and prophetic teacher' {Mart. Polyc. 16).

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VIII. I therefore have done my own part as a man perfectly
established in union. But where there is division and wrath, God dwells not.
Therefore the Lord forgives all that repent, if on their repentance they turn
to the unity of God and the council of the bishop. I believe in the grace of
Jesus Christ, Who shall loose from off you every bond.[1] Moreover, I entreat
you, act not in any matter in the spirit of faction, but as disciples of
Christ. For I have heard some saying, 'Except I find it in the archives
[2] I believe it not in the Gospel.' And when I said to them, 'It is
written,'[3] they
answered me, 'That is the question in dispute.' But my archives[4] are Jesus
Christ; the inviolable

[1] Cf. Is. lviii. 6, which is quoted by several early
Christian writers. The bond refers probably, as Lightfoot says, to the power of
evil generally.
[2] The Greek text and the Latin version read in place of 'archives' a word which may be translated either 'ancient writings' or 'ancient
writers.' But as the word 'archives' occurs twice below it should probably be
read in this place also. The word originally means 'a place where records are
kept,' and then came to be used of the documents themselves. The reference here
is to a collection of ancient authoritative records, i. e. the Old Testament,
which these writers set up as an authority against the Gospel, and with which
they required the Gospel to agree. Others, however, understand 'archives' to
mean the original copies of the Gospel, with which is contrasted the
traditional Gospel as preached and taught. These teachers would then be
represented as claiming that the Gospel had been falsified, and we should
translate, 'Except I find it in the archives, that is, in the (written)
Gospel, I do not believe it.' This rendering, however, gives an unjustifiable
sense to the word 'Gospel' and does not suit the argument of the chapter so
well.
[2] Ignatius claims that the points in question are found in the Old
Testament. The allusion is doubtless to the Cross, Death, and Resurrection of
Jesus Christ, which were a stumbling-block alike to Judaizers and to those who
held Docetic views. A similar appeal to the Old Testament had been made in the
first age of the Church. Cf. Luke xxiv. 26, 46; Acts xvii. 3.
[4] Ignatius, though above he has claimed that the Old Testament witnesses to Christ, here
maintains that the relation of Christ to the teachers of the Old Covenant is
not one of dependence. He is Himself the supreme authority, and His Passion and
Resurrection

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archives are His Cross and Death
and Resurrection, and the faith which is through Him. In these I desire to be
justified through your prayer.

IX.. Good [l] indeed are the priests, but better
is the High-Priest,[2] Who has been entrusted with the Holy of Holies, for He
alone has been entrusted with the secret things of God. He is Himself the
Door[3]
of the Father, through which enter in Abraham and Isaac and Jacob, and the
Prophets and the Apostles and the Church. All these combine in the unity of
God.[4] But the Gospel has a surpassing gift—even the coming of the Saviour, our
Lord Jesus Christ, His Passion, His Resurrection. For the Prophets, who are
dear to us, in their preaching looked forward to Him. But the Gospel is the
crown of incorruption. All things alike are good, if you believe by love.

X.
Seeing that, in accordance with your prayer and the tender love which you have
in Christ Jesus, it has been reported to me[5] that the Church which is at

authenticate His mission. Cf. Magn. 8, 10 with notes. Below in c. 9 he further
maintains that Christ is the Door through Whom the men of the Old Covenant must
find entrance to God.
[1] Here, as in the previous chapter, Ignatius is making
concessions to the Judaizers. He grants the excellence of the Old Covenant, but
maintains the superiority of the Gospel, which centres in Jesus Christ.
[2] This
word and the passage which follows seem to show that Ignatius is reproducing
the ideas of the Epistle to the Hebrews, which is also quoted by Clement of
Rome, c. 36. Cf. especially Heb. ix., x.
[3] An allusion to John x. 9. Cf. also
Rev. iii. 8, and Clem. Rom. 48. Similarly in the Shepherd of Hermas (S. ix. 4,
12, 15), in the building of the Church, the gate through which the stones are
carried is the Son of God, and among the stones built into the fabric are some
which represent the righteous men and prophets of old.
[4] The Old Covenant finds
its true place in the Divine unity of revelation, which receives its crowning
expression in the Incarnation.
[5] The tidings would be brought by the persons
mentioned in c. 11.

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Antioch in Syria is at
peace, it is fitting that you, as a Church of God, should appoint[1] a deacon to
journey thither as an ambassador of God, to rejoice with them when they are met
together, and to glorify the Name. Blessed in Jesus Christ is he who shall be
deemed worthy of such a ministry. You too shall be glorified. Moreover, if you
desire it, it is not impossible for you to do this for God's Name; even as the
churches which lie nearest have sent bishops, and others presbyters and
deacons.

XI. Concerning Philo, the deacon from Cilicia, a man well reported of,
who even now is ministering for me in the word of God,[2] together with Rhaius
Agathopus, an elect man, who accompanies me from Syria, having bidden farewell
to the ordinary life of men; who also bear witness unto you—I too thank God for
you, that you received them, as the Lord shall receive you. May they who
treated them dishonourably be ransomed by the grace of Jesus Christ.
The love
of the brethren who are at Troas salutes you, whence also I write unto you by
the hand of Burrhus,[3] who was sent with me by them of Ephesus and Smyrna to do
me honour. They shall receive honour from the Lord Jesus Christ, in Whom they
hope in flesh, soul, spirit, by faith, love, concord. Farewell in Jesus Christ,
our common Hope.

[1] Cf. similar directions in Smyrn. II,
Polyc. 7.
[2] Or, as Zahn, 'ministering to me in the cause of God.'
[3] So Lightfoot. But Burrhus may have been the bearer of the epistle. See
note on Rom. 10.